Ephrem Syrus: “This declaration of renunciation, as it is called, which
we make in baptism, seems to be a small matter, but it has a deeper
meaning, and he that observes it rightly is truly blessed; for with
these few words, namely those spoken in baptism, we let go all that
is called evil, and is hated of God, and renounce the same; and these
things are not one, two, or ten, but everything that can be called
evil, for you say: ‘I renounce Satan and all his works.’” “This,”
writes Jac. Mehrn., “is certainly not a meaningless or frivolous
performance that can be imposed on infants.”
_A. D. 365._--About the beginning of this year, Gregory of Nyssa
is mentioned, who, observing, it seems, how some came to baptism,
unprepared and with an ungodly mind, wrote the following for their
instruction: “When we pass through the sacramental water of baptism,
we must mortify in the water all that is evil and vicious, such as
unchastity, rapacity, luxury, frivolity, pride, vanity of the mind,
envy, and the like. We must also drown and forsake in the water, as
much as is possible, not only the gross vices, with their operations,
but also the emotions and pollutions of the mind which, in some
measure, cleave to human nature.” _Greg. Nyss., lib. de vita Mosis._
Also, _Jac. Mehrn., Bapt. Hist., page 328_.
When at this time some thought it was needful to be baptized in
consecrated water, he declared in a certain sermon, that this was
not necessary, but that faith and the blessing of the minister were
all that a person needed for baptism; for every place is the Lord’s,
and all kinds of water may be used for baptism, if God only finds
faith, for this he accepts, and the blessing of the minister, which
sanctifies. _Bapt. Hist., 2d. part, page 376_, from _Vicecom., lib. 1,
cap. 14, from Greg. Nyss_.
In another place he very earnestly admonishes some persons who deferred
their baptism, that they should have their names registered among the
catechumens, in order that, having been truly examined and instructed
in the faith, they might receive baptism. Concerning this, I find
the following annotation (_Bapt. Hist., page 376_, from _Vicecom.,
lib. 2, cap. 12_): “Gregory of Nyssa says in a sermon, to those who
had long deferred their baptism: ‘Come, ye who are burdened to your
sanctification; give me your names, that I may write them with ink in
earthly books; but may God record them on tablets that never perish.’”
Thus, also Gregory of Nyssa, as has been shown, wrote sound and correct
doctrine respecting baptism. Besides this we have not been able to find
any other testimony from him relative to this subject.
_A. D. 366._--Infant baptism, as it appears, beginning to gain
a foothold in some places, the teachers at Laodicea, in Phrygia
Pacatiana, declared themselves decidedly against it, in a public
convention or assembly, in which, among other things, it was resolved:
“That those whom it was the intention to baptize, should previously be
instructed in the faith, and be examined concerning it, on Thursday of
the last week of Lent.” Compare _Seb. Franck, Cons. Laod._, with _P. J.
Twisck, Chron., p. 112, col. 1, 2_.[104]
[104] P. J. Twisck fixes this council of Laodicea in the year 364,
while Seb. Franck states that it occurred in the year 368, but we
follow a middle course, and assign the year 366 as its date.
It is recorded that about this time, in another convention of
ministers, called the Elibertine Council, it was resolved among other
things: “That persons who embrace the Christian faith shall, if they
lead a pious life, be admitted to baptism, in eighteen months or
two years.” _Vicecom., lib. 2, cap. 8_, from the 42d Canon of the
Elibertine Council, as noted by _Jac. Mehrn., Bapt. Hist., page 372_.
Here we cannot but see the uprightness and carefulness of the
aforementioned ministers, who, so as not to act contrary to the
command of Christ, and baptize any without true faith and repentance,
deemed it preferable to defer for eighteen months or two years, the
baptism of even those catechumens, whose life was well spoken of; in
order that, having in the meantime well counted the cost, they might
erect a good building, and be built up by baptism as living stones in
the Christian temple of the church.
In the meantime, it appears that an abuse obtained in the
administration of baptism, namely, that a plate was presented to the
candidates, that they might put some money on it (either for the
minister, or for the poor). But this was also abolished at that time,
with these words: “It has also seemed proper to us, to ordain that
hereafter the candidates for baptism shall not put any money on the
plate, as has been the custom.” _Bapt. Hist., page 372, ex Concilio
Elibertino Vicecom., lib. 4, cap. 2._
From this custom of presenting a plate to the candidates, that they
might put money on it, and from its abolishment, the plain inference
is, that the candidates were not little children, and that the decree
enacted concerning them, did not concern little children, for these
have neither the knowledge nor the ability to do it, or voluntarily to
omit it.
_About A. D. 370._--We are informed that about this time there taught
and wrote Optatus Milevitanus, a catechist, who, it is stated, by
virtue of his office instructed the young in the articles of the faith,
in order that after previous instruction, they might be baptized upon
their own confession. Speaking of the things that are to be observed
in and about baptism, he says: “We know that in the observance of holy
baptism there are three essentials. The first relates to the holy
Trinity, the second to the believer, and the third to the baptizer; but
they must not all be weighed in the same balance.” _Bapt. Hist., page
327, from Opt. Mil., lib. 3._
Although these words seem somewhat obscure, they nevertheless contain
enough light for us to perceive clearly, of what baptism, and of what
matter he speaks. As regards the matter of which he here treats, it
apparently is the dignity of baptism, in order to prove which, he
alleges that in baptism there are three very worthy things. Mentioning
the most worthy first, he says that it is God or the Holy Trinity. As
the second, he mentions the believer, namely, him who stands ready to
be baptized; for he is very worthy in the sight of God, since Christ
says: “He that believeth and is baptized shall be saved.” Mark 16:16.
As the third, he mentions the baptizer, namely, him who has received
so worthy an office from God. From these three worthy circumstances he
justly concludes the dignity of baptism.
From this it is as clear as sunlight, of what baptism he speaks, for
in mentioning the believer, in connection with baptism, and speaking
of him as the one to be baptized, he certainly indicates that he
does not speak of children, or of infant baptism, but of the baptism
of believers. Moreover, a little after the preceding words, he says
concerning the candidate for baptism, of whom he speaks: “He follows
the faith of the believers.”
Vicecomes (_lib. 2, cap. 4_), cites Optatus Milevitanus, and says that
in the 5th book against Parmes he expounds the words of St. Paul, 1
Cor. 3:6, on this wise: “‘I have planted, Apollos watered,’ that is: O
ye heathen, I have made you disciples of Christ; Apollos has baptized
these disciples.”
Likewise in the 2d book, 7th chapter, Vicecomes writes: “Optatus was a
catechist at Carthage.” Also, _Bapt. Hist., page 375_.
These things confirm our previous declaration; for, when he calls
unbelieving and unbaptized persons heathen, and, on the other hand,
pronounces those who had been instructed in the faith, and baptized
upon it, disciples of Christ, without remarking whether they were born
of Christian, or of heathen parents, he declares thereby, that it is
not birth, but unbelief and absence of baptism, which constitutes one
a heathen, and that not Christian parentage, but faith and baptism,
make one a Christian; which well accords with the words of Paul, Gal.
3:26–28: “For ye are all the children of God by faith in Christ Jesus.
For as many as have been baptized into Christ have put on Christ. There
is neither Jew nor Greek, there is neither bond nor free, there is
neither male nor female: for ye are all one in Christ Jesus.”
Again, the fact that Optatus, as Vicecomes writes, was a catechist,
indicates that at the place where he was teacher it was the custom, to
teach the candidates for baptism the catechism, that is, to instruct
them in the faith, before they were baptized; hence these candidates
were called catechumens.
NOTE.--Damascenus writes that “at this time, A. D. 370, the Gospel was
preached in all the world, not by the force of arms, nor by subjugating
its adversaries through war, but by a handful of poor, naked, and
martyred people, that is, by patience and faith. For, how could the
church have martyrs, if she made martyrs?” _Damasc., 3 Cent., cap. 33.
P. J. Twisck, Chron., 4th book, page 116, col. 2._
_A. D. 380._--Gregory of Nazianzus, in Cappadocia, born of Christian
parents, was not baptized until he was in his twentieth year;
concerning which, Jacob Mehrning gives the following account: “His
father, Bishop at Nazianzus, and also called Gregory, and his mother
Nonna, a pious woman of Christian parentage, knew nothing of infant
baptism, for they did not have their son (Gregory) baptized in his
infancy. His baptism, according to history, did not take place until
he was in his twentieth year. _Bapt. Hist., page 354._ Also, _H. Mont.
Nietigh., page 62_.
In order to show still further, how vain and useless infant baptism
was deemed at that time, by various pious and learned men, and how
baptism was even deferred till late in life, we will adduce one or two
brief examples.[105]
[105] About this time (A. D. 380), Ambrose taught that the heathen
worshiped wood, because they judged it to be the image of God; but,
says he, “God’s image is invisible.” _Tom. 4, in Psal. 118, Ser. 10.
Samuel Veltius, in Geslacht-register, page 119._
_A. D. 381._--It is stated that in this year there was baptized
at Constantinople, Nectarius, after he had attained his full
understanding, yea, such an advanced age and penetrating knowledge,
that he was at the same time elected bishop or teacher of that place,
the like of which occurred previously, as stated concerning Ambrose,
in the year 363. See _P. J. Twisck, Chron., 4th book, page 122, from
Histor. Tripart., lib. 9, cap. 13. Adolph. Apol., fol. 163. Leonh.,
lib. 2. Merula, fol. 312._
As regards the statement how precipitately and unexpectedly Nectarius
was elected bishop or teacher of that place, even as was related of
Ambrose, it is not our purpose to defend or advocate it; but simply to
show that he deferred baptism in his youth, and was not baptized until
he had attained to quite an advanced age.
NOTE.--In A. D. 382, Theodosius, born and bred by Christian parents,
was baptized at Thessalonica, by Bishop Ascholius. _Hist. Eccl., lib.
5, cap. 6, Socrates._ Also, _H. Montan., page 70_.
_A. D. 383._--Basilius[106] and Eubulus, said to each other: “Let us
sell all our goods, and distribute to the poor, and then journey to
the holy city, that we may behold for ourselves the wonderful works of
God, and thereby awaken within us a confidence towards God.” Having
done this, and taken with them the clothes necessary for baptism, they
journeyed to Jerusalem. _Vicecom., lib. 3, cap. 4, from Amphilochius.
Jac. Mehrn., Bapt. Hist., 2d part, page 389._
[106] That this Basilius was the son of Christian parents, appears
from _Bapt. Hist., page 365_. Instances of this kind, it is stated
there, occurred at that time also in other places; we mention
Basilius, Jerome, Ambrose, etc., all of whom were born of Christian
parents, and baptized upon confession of their faith.
Amphilochius writes of a baptized Jewish physician, who distributed
the money he had gained by his profession, among the hospitals, and
gave the rest to other poor people. _Vicecom., lib. 5, cap. 46._ _Bapt.
Hist._, see above.
We mentioned Basilius and Eubulus, who journeyed to Jerusalem,
taking with them the clothes necessary for baptism, in order to be
baptized. From this it appears that it was the custom at that time in
Jerusalem--and one that remained in use long afterwards in many warm
countries--to baptize the candidates in or at rivers, and that they
went partly or with the whole body down into the water, and then came
up again; to which end they divested themselves of their own clothes,
usually had on a white or linen garment. This is the kind of clothes
that Basilius and Eubulus appear to have taken with them, in order to
be baptized therein.
Now, compare this with the baptism of infants in the cradle, and you
will at once see that this mode of baptism cannot take place with
infants, since they have neither the ability nor the understanding
necessary for the observance of such a mode of baptism.
We will now proceed to the views of Basilius with regard to baptism,
and what he, according to the testimony of ancient writers, has
taught and written concerning it. First, it is stated of him, that in
writing of baptism, he in no wise mentions infant baptism, but, on the
other hand, the baptism of catechumens, that is, persons receiving
instruction in the faith.
Concerning this, H. Montanus and Jacob Mehrning unanimously give the
following testimony: “The aforementioned Basilius who was bishop
of Cesarea, in Cappadocia, A. D. 386, exhorts only the catechumens
to baptism, without once mentioning infants, yea, he sufficiently
indicates that infant baptism was not the custom there at his time,
saying: ‘Ye who have been evangelized by the apostles, repent, and be
baptized every one of you in the name of our Lord Jesus Christ.’”
True, he exhorts also the young to baptism, yet not such as are
altogether destitute of understanding, but those who can hear the
words by which he admonishes them to baptism, that is, adults, and not
infants. He uses such expressions throughout this entire exhortation,
and also in some of his other writings, as in the book of the “Holy
Spirit,” chap. 12, 14, and 27; but nowhere does he mention infant
baptism. _H. Montan. Nietigh., page 73. Jac. Mehrn., Bapt. Hist., page
365._
Moreover, the words of Basilius, whenever he treats of baptism, clearly
express that they cannot be applied to infants. For, showing the nature
of baptism, and what it is, he says (_Lib. 3, Contra Eunom._): “Baptism
is a seal of faith.” Again (_Exhort. ad Bapt._): “Baptism is the mark
of the Christian champion.” Again (_de Instr. ad Bapt. Ven._): “Baptism
is a likeness of death, burial, and the resurrection of the dead.”
_Bapt. Hist., p. 322._
These things are so clear that they require no explanation, and we
shall therefore proceed to what he says further. As regards the form
of baptism, according to the institution of Christ, he writes (_Lib.
3, Contra Eunom._): “Our baptism is administered according to the
institution of the Lord, in the name of the Father, the Son, and the
Holy Ghost.”
Again, concerning the faith which must accompany such baptism, he says
(_Lib. de Sp. S., cap. 12_): “When we believe on the Father, the Son,
and the Holy Ghost, we are also baptized in the name of the Father, the
Son, and the Holy Ghost.” _Bapt. Hist., page 323._
Respecting the words of the candidates, and what manner of conduct
they observed at baptism, he says, in the last named book, that the
candidates for baptism renounced Satan and all his angels. Again
(_Exhort. ad Bapt._), he states that they lifted up their hands towards
heaven; that they kneeled down in prayer. _Bapt. Hist., page 336._
He makes mention, moreover, in many places, of various other
circumstances and matters pertaining to baptism; of which we will
present the following to the reader.
Basilius the Great writes (_Contra Eunom., lib. 3_): “Faith must
precede, if the believer is to be sealed by baptism.”
D. Vicecomes adduces from Basilius, _book 1, chap. 23_, of his
_Exhortation to Baptism_ the following: “When wilt thou become a
Christian? When shall we recognize thee as one of our number? Last year
thou deferredst it till the present Easter; and now thou wilt wait
till the next. Take heed, lest thou be deceived in thy expectation of a
long life.”
Again, chap. 31, Basilius, in the 128th epistle, commends C.
Posthumanius, and wishes that he had been his godfather, since the same
had made such a glorious confession at his baptism; and this with great
contrition, pain, and anguish of spirit; and had evinced in his life
and conversation the moderation which the confession of the Christian
name demands.
Again, chap. 33, Vicecomes writes: “Basilius is greatly astonished (in
the 23d epistle to Boniface), at infant baptism and godfathership,
saying: ‘Since you cannot promise anything certain, either with regard
to the child’s future faith, or its present thoughts, I pray thee,
beloved, what then does it signify that, when the children are brought
to baptism, the parents, as sureties, answer in their stead, and say
that the children do that which at that age they cannot even think,
or, which if they can, is hid from us? But those who bring the child
are asked: Does it believe in God? and, for this age, which knows not
whether there is a God, the parents answer: It believes. Thus also the
other questions are responded to. I am astonished that in such matters
the parents answer so presumptuously for the child.’” _Bapt. Hist.,
pages 390, 391._
This can certainly be called a candid rejection of infant baptism, and
not only of infant baptism, but of all the absurd questions and answers
which customarily occurred at the baptism of children, and upon which
infant baptism was founded. He accuses the children of ignorance,
saying that they do not know whether there is a God; the parents he
accuses of presumption because they thus boldly dare answer in their
stead, and say: “The child believes.” The priests who baptize such
children, he accuses of folly, because they presented such improper and
unfounded questions respecting the ignorant infants, and demanded that
they should be answered in the child’s name. Infant baptism itself he
charges with worthlessness and falsity, seeing, as Vicecomes says, he,
in his 23d epistle to Boniface, is greatly astonished at infant baptism.
Basilius, in order to still more fully state his views concerning this
matter, adduces various passages, which effectually overthrow infant
baptism, and establish baptism upon faith.
D. Vicecomes (_Lib. 2, cap. 3_), writes thus: “Basilius calls the
catechumens _nurtured ones_, since they were fed and nurtured with
instruction in the Christian faith.”
Again (_cap. 4, Basilius Serm. 1, de Bapt._) he says: “We must know
that we must first teach and instruct, and ultimately administer holy
baptism to those thus rightly instructed.” And, a little after this:
“Instruction must precede baptism, and first of all everything which
stands in the way of teaching and instruction, must be removed.”
Again, in _book 3, chapter 4_, of the _Exhortation to Baptism_, he
writes: “Examine thy conscience; go into the secret chamber of thy
heart; awaken within thee for a time the remembrance of former things.”
Again, chapter 5: “As soon as any one came to John, and confessed his
sins, however great and heinous they were, he was baptized in Jordan’s
floods, and immediately received remission of sins.” _Bapt. Hist., page
392._
All these passages of Basilius as cited by D. Vicecomes, himself a
pedobaptist, and noted by _J. M. in Bapt. Hist._, are so clearly
opposed to infant baptism, that further comment is unnecessary. We will
therefore let this suffice, and proceed to the testimony of several
other persons in the fourth century.
_A. D. 390._--John Chrysostom, born of Christian parents, was at this
time baptized upon his faith by Bishop Melitius, being twenty-one years
old. _Episcopii. Antew. op de proeve des Remonstr. Catechism., page
359._
CHRYSOSTOM’S VIEWS RESPECTING BAPTISM.
Chrysostom, though he lived in and under the Roman church, and was
not fully enlightened in all respects, nevertheless wrote soundly and
correctly on the subject of baptism, as is shown by the following
extracts from his writings.
Jacob Mehrning, in _Bapt. Hist._, following the _Centuriæ
Magdeburgenses_, says, _page 403_: “How baptism must be received,
St. Chrysostom reminds us (_Hom. 14, in Marc._): ‘Thus ye who desire
to receive baptism, since we are all under the dominion of sin, lay
hold first of the feet of your Savior; wash them with your tears; dry
them with your hair; and, this done, you may approach his head. When
you then descend with your Savior into the fountain of life, that is,
the water of baptism, you may learn how the head of your Redeemer was
anointed.’”
Moreover, he explains still further, how one must prepare himself for
baptism, and this with such affectionate words as should move every
soul.
In _Bapt. Hist., page 445, Homil. 13, Marc._, Chrysostom says: “Will
you come to baptism? O how happy are you when you shall be regenerated
in Christ! when you shall put on Christ; when you are buried with
Christ, that you may also rise with him. At another day you shall be
made acquainted in proper order with the things that are expedient for
this mystery. In the meantime I tell you this, that you may know it,
and may prepare yourselves for the coming day (namely, for baptism).
But may the almighty God strengthen your hearts, and make you worthy of
his baptism. May he himself come into you, at baptism. May he himself
hallow the water wherewith you are sanctified. Let no one go there with
a doubting heart. Let no one say: Do you indeed think that my sins will
be forgiven? He that goeth there thus, his sins shall not be forgiven.
It is better, not to go there at all, than in this manner. Remember
this, especially you who thus receive baptism, that you may serve God.”
I beg you, dear reader, to observe attentively these words of
Chrysostom. Does he say anything at all different from what the
Anabaptist teachers of the present day say? O no! he follows the same
course. For, first he says: “Will you come to baptism?” He does not
say: Will you carry your infants to baptism? How could he speak more
plainly? For, to come one’s self, and to desire to come, is certainly
no child’s work.
Then he says: “O how happy are you, when you shall be regenerated in
Christ? when you shall put on Christ?” (namely, in or through baptism).
But what else is there said by this, than what the apostle Paul
declares of believers, namely, that they are saved by the washing of
regeneration, that is, baptism, Tit. 3:5; and that they put on Christ
by baptism, Gal. 3:27.
Then he says: “At another day you shall be made acquainted in proper
order with the things that are expedient for this mystery” (that is,
baptism). In like manner, Christ teaches to instruct the candidates
for baptism before they are baptized. Matt. 28:19; Mark 16:15,16.
John likewise first instructed those whom he baptized. Matt. 3:7,8.
Peter first instructed the Jews. Acts 2:38. Philip first instructed
the Ethiopian. Acts 8:34,35. Ananias first taught Saul the faith. Acts
9:17,18.
He further adds this wish: “May the almighty God strengthen your
hearts, and make you worthy of his baptism.” But who knows not, that
newborn infants can not be strengthened in their hearts before baptism?
and that, consequently, they cannot receive baptism worthily (that is,
with a holy purpose and believing hearts), since they know neither good
nor evil, Deut. 1:39; nor their right hand from their left, Jonah 4:11;
and do as children do, 1 Cor. 13:11. Hence, this wish of Chrysostom,
respecting baptism, cannot apply to them.